大方廣佛華嚴經隨疏演義鈔 31.16

31.16

疏「二約第六識，業是所造、心是能造」者，即以第六識名心，從於積集，通相說故。謂第六識，人執無明，迷真實義異熟理故。以善不善相應思造罪等三行熏阿賴耶，能感五趣愛非愛等種種報相。但云六者，謂五識無執，不能發潤，故非迷理；無推度故，不能造業。雖造滿業，亦非自能，但由意引方能作故。後「並皆速滅」者下，明不相知。通相而言，皆約無體用故；別相而言，用門不同。此用二門：一無常門故，言並皆速滅。《淨名．弟子品》云「優波離！一切法生滅不住，如幻如電。諸法不相待，乃至一念不住，諸法皆妄見」，故心業皆空。下經云「眾報隨業生，如夢不真實，念念常滅壞，如前後亦爾。」故由無常，不能相知。從「起時不言我起」下，即無我門。約法無我，明不相知。故《淨名．問疾品》云「又此病所起，皆由著我。是故於我不應生著。既知病本，即除我想及眾生想，當起法想。應作是念：但以眾法合成此身，起唯法起、滅唯法滅。」釋曰：上以法遣我。次經云「又此法者各不相知，起時不言我起，滅時不言我滅。」釋曰：此總顯我空，明不相知。次經云「彼有疾菩薩為滅法想，當作是念：此法想者亦是顛倒，顛倒者即是大患，我應離之。云何為離？謂離我我所。云何離我我所？謂離二法。云何離二法？謂不念內外諸法，行於平等。云何平等？謂我等、涅槃等。所以者何？我及涅槃此二皆空。以何為空？但以名字故空。如此二法無決定性。」釋曰：此破法顯空。今但取我法不相知義，故略用二句。次下經云「得是平等，無有餘病，唯有空病。空病亦空。」釋曰：此以空空破空，非今所要，因便引來，成一段義畢耳。

Regarding the commentary's "Second, in terms of the sixth consciousness, karma is that which is created and the mind is that which creates": it names the sixth consciousness "mind" in terms of accumulation, speaking according to its general characteristic. That is, the sixth consciousness, through the ignorance of clinging to self, is deluded about the true principle of maturation. Through volition associated with good and non-virtuous [states], it creates the three actions of sin, [merit, and immobility], perfuming the ālayavijñāna, and is capable of inducing various retribution characteristics such as the agreeable and disagreeable in the five destinies. Mentioning only the sixth is because the five consciousnesses have no grasping, cannot initiate or moisten [rebirth], and thus are not deluded about the principle; lacking deliberation, they cannot generate karma. Although they generate fulfilling karma, this is not by their own power, but is only accomplished because the mental consciousness guides them. Next, "they all swiftly perish" explains their not knowing one another. Generally speaking, both are explained by their lack of entity and function; specifically speaking, the operational approaches differ. Here two approaches are used: first, the approach of impermanence, hence saying "they all swiftly perish." The Vimalakīrtinirdeśa-sūtra, in the "Chapter on the Disciples," states: "Upāli! All phenomena arise and cease without abiding, like an illusion, like lightning. Phenomena do not depend on one another, not abiding for even a single thought-moment; all phenomena are false views," so both mind and karma are empty. The sūtra below states: "All retributions arise following karma; / Like a dream, they are not real; / In every thought-moment they constantly perish and disintegrate; / The later ones are also like the earlier." Thus, owing to impermanence, they cannot know one another. From "when arising, it does not say 'I arise'" downward is the approach of non-self. It explains mutual non-cognition in terms of the non-self of phenomena. Hence the Vimalakīrtinirdeśa-sūtra, in the "Chapter on Inquiring after Illness," states: "Furthermore, the arising of this illness is entirely due to attachment to self. Therefore, toward the self one should not produce attachment. Having recognized the root of illness, one immediately removes the conception of self and the conception of sentient beings, and should give rise to the conception of phenomena. One should reflect thus: it is merely a collection of various phenomena that constitutes this body; when arising, only phenomena arise; when ceasing, only phenomena cease." Explanation: the above uses phenomena to dispel self. Next the sūtra states: "Furthermore, these phenomena do not know one another; when arising, they do not say 'I arise'; when ceasing, they do not say 'I cease.'" Explanation: this generally reveals the emptiness of self, elucidating mutual non-cognition. Next the sūtra states: "That ill bodhisattva, in order to extinguish the conception of phenomena, should reflect thus: this conception of phenomena is also an inversion; inversion is a great malady, and I should abandon it. What is abandoning it? It means abandoning self and what belongs to self. What is abandoning self and what belongs to self? It means abandoning dualistic phenomena. What is abandoning dualistic phenomena? It means not dwelling on internal and external phenomena, practicing equality. What is equality? It means equality of self and equality of nirvāṇa. Why is this so? Self and nirvāṇa are both empty. By what are they empty? They are empty merely by designation. Such two phenomena have no determinate nature." Explanation: this refutes phenomena to reveal emptiness. Here it only takes the meaning of the mutual non-cognition of self and phenomena, and thus briefly uses two sentences. Next, the sūtra below states: "Attaining this equality, there is no other illness, only the illness of emptiness. The illness of emptiness is also empty." Explanation: this uses the emptiness of emptiness to refute emptiness; it is not essential to the present context, but is cited in passing to complete the meaning of the passage.